Story of Bali, Indonesia

could as well apply to Bali. Many technical terms have been suggested for these status systems - somehow supratribe yet still substate. Most of the terms are based on kinship lineage rules, and they seem inadequate since they omit the sense of holistic statehood that is vividly expressed during the ritual display and/or consumption of a surplus by the society's entire population or by some representative sample. The importance of this holistic self-image in such systems is particularly conspicuous in Bali because of its elaboration of a Hindu-ivar7ta scheme to articulate a native sense of totalized hierarchical universe atop a reliable and abundant rice harvest.

In the case of Bali, lacking an appropriate technical term, we might provisionally think of' its, subsistencelstatus configuration as one more dimension of the culture's 'romance.' Here we find agriculturalists ritually consuming a surplus staple in festivals where information can be conveyed to forestall any threatened shortage, and all to preclude the necessity to market the food staple that is the object and the subject of their island's principal cult. Clearly Balinese rice culture remains a challenging and fertile field for comprehensive comparative studies of subsistence values - from India, through the Lesser Sundas of Indonesia, to the Pacific.
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